Ye are blessed of Jehovah In the preceding verse the prophet had given them the hope of uninterrupted happiness, arising from God's infinite resources never failing, however liberally and largely he bestows, and from his never ceasing to enrich those whom he hath admitted as sharers of his bounty. In confirmation of this doctrine, he declares that the children of Abraham were separated from other nations; so that, relying upon this privilege, they might unhesitatingly and unreservedly surrender themselves to a father so benignant and bountiful. And as the flesh, in consequence of its stupidity, cannot perceive the power of God, the understanding of which preserves us in a state of peace and security under his protection, the prophet, in designating him the maker of heaven and earth, reminds us that there is no ground to fear that he is unable to defend us; for, having created the heaven and the earth, he does not now remain unconcerned in heaven, but all creation is under his sovereign control.

Ye are blessed of the Lord - Blessed in your present comforts and mercies; blessed in his promises in regard to the time to come; blessed in the prospects which are before you.
Which made heaven and earth - The true God; the great Creator of all things. It was not the blessing of a creature - man or angel - it was the blessing of the living God.

Ye [are] blessed of the LORD which (i) made heaven and earth.
(i) And therefore still governs and continues all things in it.

You are blessed of the Lord,.... The Arabic version reads it, "we are blessed"; with temporal and with spiritual blessings; being the beloved of the Lord, chosen of him; whose sins are pardoned, whose persons are justified by the righteousness of Christ; who are put among the children of God, and are heirs of God, and joint heirs with Christ; regenerated by his Spirit, favoured with communion with God, and wrought up to some degree of conformity to Christ, and shall ever be with him.
Which made heaven and earth; and so able to bless with all kind of blessings, both heavenly and earthly; and from whom all help and assistance may be hoped for, and who may be trusted and confided in: and this, it may be, is observed to distinguish him from the idols of the Gentiles, who made not the heavens and the earth; and who are not able to bless, nor give the least relief to any of their votaries.

They were not only God's peculiar people, but as living inhabitants of earth, assigned the work of His praise as monuments of divine power, wisdom, and goodness.

The voice of consolation is continued in Psalm 115:15, but it becomes the voice of hope by being blended with the newly strengthened believing tone of the congregation. Jahve is here called the Creator of heaven and earth because the worth and magnitude of His blessing are measured thereby. He has reserved the heavens to Himself, but given the earth to men. This separation of heaven and earth is a fundamental characteristic of the post-diluvian history. The throne of God is in the heavens, and the promise, which is given to the patriarchs on behalf of all mankind, does not refer to heaven, but to the possession of the earth (Psalm 37:22). The promise is as yet limited to this present world, whereas in the New Testament this limitation is removed and the κληρονομία embraces heaven and earth. This Old Testament limitedness finds further expression in Psalm 115:17, where דּוּמה, as in Psalm 94:17, signifies the silent land of Hades. The Old Testament knows nothing of a heavenly ecclesia that praises God without intermission, consisting not merely of angels, but also of the spirits of all men who die in the faith. Nevertheless there are not wanting hints that point upwards which were even better understood by the post-exilic than by the pre-exilic church. The New Testament morn began to dawn even upon the post-exilic church. We must not therefore be astonished to find the tone of Psalm 6:6; Psalm 30:10; Psalm 88:11-13, struck up here, although the echo of those earlier Psalm here is only the dark foil of the confession which the church makes in Psalm 115:18 concerning its immortality. The church of Jahve as such does not die. That it also does not remain among the dead, in whatever degree it may die off in its existing members, the psalmist might know from Isaiah 26:19; Isaiah 25:8. But the close of the Psalm shows that such predictions which light up the life beyond only gradually became elements of the church's consciousness, and, so to speak, dogmas.